Nicomachean Ethics by Aristotle (little readers .TXT) 📕

he able to do this. He could speculate better, we may confess, if he had others to help him, but nevertheless he is more self-sufficient than anybody else.

Again, it would seem that this life alone is desired solely for its own sake; for it yields no result beyond the contemplation, but from the practical activities we get something more or less besides action.

Again, happiness is thought to imply leisure; for we toil in order that we may have leisure, as we make war in order that we may enjoy peace. Now, the practical virtues are exercised either in politics or in war; but these do not seem to be leisurely occupations:⁠—

War, indeed, seems to be quite the reverse of leisurely; for no one chooses to fight for fighting’s sake, or arranges a war for that purpose: he would be deemed a bloodthirsty villain who should set friends at enmity in order that battles and slaughter might ensue.

But the politician’s life also is not a leisurely occupation, and, beside the practice of politics itself, it brings power and honours, or at least happiness, to himself and his fellow-citizens, which is something different from politics; for we [who are asking what happiness is] also ask what politics is, evidently implying that it is something different from happiness.

If, then, the life of the statesman and the soldier, though they surpass all other virtuous exercises in nobility and grandeur, are not leisurely occupations, and aim at some ulterior end, and are not desired merely for themselves, but the exercise of the reason seems to be superior in seriousness (since it contemplates truth), and to aim at no end beside itself, and to have its proper pleasure (which also helps to increase the exercise), and further to be self-sufficient, and leisurely, and inexhaustible (as far as anything human can be), and to have all the other characteristics that are ascribed to happiness, it follows that the exercise of reason will be the complete happiness of man, i.e. when a complete term of days is added; for nothing incomplete can be admitted into our idea of happiness.

But a life which realized this idea would be something more than human; for it would not be the expression of man’s nature, but of some divine element in that nature⁠—the exercise of which is as far superior to the exercise of the other kind of virtue [i.e. practical or moral virtue], as this divine element is superior to our compound human nature.254

If then reason be divine as compared with man, the life which consists in the exercise of reason will also be divine in comparison with human life. Nevertheless, instead of listening to those who advise us as men and mortals not to lift our thoughts above what is human and mortal, we ought rather, as far as possible, to put off our mortality and make every effort to live in the exercise of the highest of our faculties: for though it be but a small part of us, yet in power and value it far surpasses all the rest.

And indeed this part would even seem to constitute our true self, since it is the sovereign and the better part. It would be strange, then, if a man were to prefer the life of something else to the life of his true self.

Again, we may apply here what we said above⁠—for every being that is best and pleasantest which is naturally proper to it. Since, then, it is the reason that in the truest sense is the man, the life that consists in the exercise of the reason is the best and pleasantest for man⁠—and therefore the happiest.

VIII

The life that consists in the exercise of the other kind of virtue is happy in a secondary sense; for the manifestations of moral virtue are emphatically human [not divine]. Justice, I mean, and courage, and the other moral virtues are displayed in our relations towards one another by the observance, in every case, of what is due in contracts and services, and all sorts of outward acts, as well as in our inward feelings. And all these seem to be emphatically human affairs.

Again, moral virtue seems, in some points, to be actually a result of physical constitution, and in many points to be closely connected with the passions.

Again, prudence is inseparably joined to moral virtue, and moral virtue to prudence, since the moral virtues determine the principles of prudence,255 while prudence determines what is right in morals.

But the moral virtues, being bound up with the passions, must belong to our compound nature; and the virtues of the compound nature are emphatically human. Therefore the life which manifests them, and the happiness which consists in this, must be emphatically human.

But the happiness which consists in the exercise of the reason is separate from the lower nature. (So much we may be allowed to assert about it: a detailed discussion is beyond our present purpose.)

Further, this happiness would seem to need but a small supply of external goods, certainly less than the moral life needs. Both need the necessaries of life to the same extent, let us say; for though, in fact, the politician takes more care of his person than the philosopher, yet the difference will be quite inconsiderable. But in what they need for their activities there will be a great difference. Wealth will be needed by the liberal man, that he may act liberally; by the just man, that he may discharge his obligations (for a mere wish cannot be tested⁠—even unjust people pretend a wish to act justly); the courageous man will need strength if he is to execute any deed of courage; and the temperate man liberty of indulgence⁠—for how else can he, or the possessor of any other virtue, show what he is?

Again, people dispute whether the purpose or the action be more essential to virtue, virtue being understood to imply both. It